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BIBLE CANONS (5) | JOHN
BIBLE CANON
A list of Texts a particular religious community regard as authoritative scripture
1. Marcion Canon (140 AD)
Marcionism was a religious movement based on the teachings of the 2nd-century Marcion of Sinope. Marcions Canon lists 14 books out of the 27 books in the New Testament. More specifically, these were Luke and Paul's 13 writings. Marcion even rejected the entire Old Testament of 39 books.

bible.ca/marcion
W Marcion_of_Sinope

John was Rejected (0%) by Marcion Canon
(No mention; no quotes; opinion unknown)
2. Muratorian Canon (170 AD)
The Muratorian Canon is an ancient list of New Testament books - the oldest such list we have found and lists 22 of the 27 books that were later included in the New Testament of the Christian Bible.

It is noteworthy that the Muratorian Canon omits several epistles that later did win acceptance in the Christian New Testament such as the books of James and 2 Peter.

gotquestions.org/muratorian
W Muratorian_fragment

John was Fully Accepted (100%) by Muratorian Canon
(Fully accepted; true scripture; quoted approvingly)
3. Apostolic Canon (300 AD)
Apostolic Canons or Ecclesiastical Canons
W Canons_of_the_Apostles

John was Fully Accepted (100%) by Apostolic Canon
(Fully accepted; true scripture; quoted approvingly)
4. Cheltenham/ Mommsen List (360 AD)
The Cheltenham or Mommsen List is a Latin manuscript discovered by the German classical scholar Theodor Mommsen (published 1886) which probably originated in North Africa in the 4th century.

It has 24-book Old Testament and 24-book New Testament which omits Jude and James, and perhaps Hebrews, and questions the epistles of John and Peter.

bible-researcher.com/cheltenham
W Theodor_Mommsen

John was Fully Accepted (100%) by Cheltenham/ Mommsen List
(Fully accepted; true scripture; quoted approvingly)
5. Council of Rome (382 AD)
The Council of Rome was a meeting of Catholic Church officials and theologians which took place in 382 under the authority of Pope Damasus I, bishop of Rome.

According to a document appended to some manuscripts, the Council of Rome affirmed the authority of the Old and New Testament canon in a decretal or damasine list.
W Council_of_Rome

John was Fully Accepted (100%) by Council of Rome
(Fully accepted; true scripture; quoted approvingly)
Bible Canon (367 AD)
In 367 AD, Bishop Athanasius of Alexandria, first gave a list of the 27-books to become the New Testament 'Bible Canon'
W Development_of_the_New_Testament_canon

CHURCH FATHERS (17) | JOHN
Bible Canon (367 AD)
In 367 AD, Bishop Athanasius of Alexandria, first gave a list of the 27-books to become the New Testament 'Bible Canon'
W Development_of_the_New_Testament_canon

TEXTUAL CRITICISM | JOHN
CHURCH FATHER
Ancient and generally influential Christian theologians, eminent teachers and great bishops
1. Clement of Rome (97 AD)

John was Approved (75%) by Clement of Rome
(Citation; approving quotation; alluded to; acceptable with changes)
2. Ignatius of Antioch (110 AD)

John was Rejected (0%) by Ignatius of Antioch
(No mention; no quotes; opinion unknown)
3. Barnabas (130 AD)

John was Rejected (0%) by Barnabas
(No mention; no quotes; opinion unknown)
4. Hermas (140 AD)

John was Rejected (0%) by Hermas
(No mention; no quotes; opinion unknown)
5. Papias of Hierapolis (140 AD)

John was Approved (75%) by Papias of Hierapolis
(Citation; approving quotation; alluded to; acceptable with changes)
6. Polycarp (150 AD)

John was Approved (75%) by Polycarp
(Citation; approving quotation; alluded to; acceptable with changes)
7. Didache (150 AD)

John was Rejected (0%) by Didache
(No mention; no quotes; opinion unknown)
8. Diognetus (150 AD)

John was Rejected (0%) by Diognetus
(No mention; no quotes; opinion unknown)
9. Justin Martyr (155 AD)

John was Fully Accepted (100%) by Justin Martyr
(Fully accepted; true scripture; quoted approvingly)
10. Irenaeous (202 AD)

John was Fully Accepted (100%) by Irenaeous
(Fully accepted; true scripture; quoted approvingly)
11. Clement of Alexandria (215 AD)

John was Approved (75%) by Clement of Alexandria
(Citation; approving quotation; alluded to; acceptable with changes)
12. Tertullian (220 AD)

John was Approved (75%) by Tertullian
(Citation; approving quotation; alluded to; acceptable with changes)
13. Origen (254 AD)

John was Approved (75%) by Origen
(Citation; approving quotation; alluded to; acceptable with changes)
14. Eusebius of Caesarea (340 AD)

John was Fully Accepted (100%) by Eusebius of Caesarea
(Fully accepted; true scripture; quoted approvingly)
15. Athanasius of Alexandria (367 AD)

John was Fully Accepted (100%) by Athanasius of Alexandria
(Fully accepted; true scripture; quoted approvingly)
16. Cyril of Jerusalem (386 AD)

John was Fully Accepted (100%) by Cyril of Jerusalem
(Fully accepted; true scripture; quoted approvingly)
17. Augustine of Hippo (400 AD)

John was Fully Accepted (100%) by Augustine of Hippo
(Fully accepted; true scripture; quoted approvingly)
There was considerable controversy over the Gospel of John in the early church councils. Many bishops felt that it should be rejected from the canon
In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water

Bible Translations: Missing/Disputed Verse
Displayed as above
Missing Verse
Disputed Verse
Textual Criticism
The Triumphal Entry: Did Jesus request a donkey, take the donkey himself or return the donkey to its owner later? - Comparing the accounts given in Matthew 21:3, Mark 11:3, Luke 19:31 and John 12:14
E.P. Sanders, The Historical Figure Of Jesus
On the Gospel of John, he said:

It is impossible to think that Jesus spent his short ministry teaching in two such completely different ways, conveying such different contents, and there were simply two traditions, each going back to Jesus, one transmitting 50% of what he said and another one the other 50%, with almost no overlaps. Consequently, for the last 150 or so years scholars have had to choose.

They have almost unanimously, and I think entirely correctly, concluded that the teaching of the historical Jesus is to be sought in the synoptic gospels and that JOHN [Gospel of] represents an advanced theological development, in which meditations on the person and work of Christ are presented in the first person, as if Jesus said them.


E.P. Sanders, The Historical Figure Of Jesus, 1993, Penguin Books, pp. 70-71

BOOKS, CHAPTER & VERSE
CHAPTER 7 VERSES 53
Now the Jews' feast of tabernacles was at hand.
1 of 53
His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest.
2 of 53
For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world.
3 of 53
For neither did his brethren believe in him.
4 of 53
Then Jesus said unto them, My time is not yet come: but your time is alway ready.
5 of 53
The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.
6 of 53
Go ye up unto this feast: I go not up yet unto this feast: for my time is not yet full come.
7 of 53
When he had said these words unto them, he abode still in Galilee.
8 of 53
But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.
9 of 53
Then the Jews sought him at the feast, and said, Where is he?
10 of 53
And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people.
11 of 53
Howbeit no man spake openly of him for fear of the Jews.
12 of 53
Now about the midst of the feast Jesus went up into the temple, and taught.
13 of 53
And the Jews marvelled, saying, How knoweth this man letters, having never learned?
14 of 53
Jesus answered them, and said, My doctrine is not mine, but his that sent me.
15 of 53
If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.
16 of 53
He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.
17 of 53
Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me?
18 of 53
The people answered and said, Thou hast a devil: who goeth about to kill thee?
19 of 53
Jesus answered and said unto them, I have done one work, and ye all marvel.
20 of 53
Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.
21 of 53
If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day?
22 of 53
Judge not according to the appearance, but judge righteous judgment.
23 of 53
Then said some of them of Jerusalem, Is not this he, whom they seek to kill?
24 of 53
But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ?
25 of 53
Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is.
26 of 53
Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not.
27 of 53
But I know him: for I am from him, and he hath sent me.
28 of 53
Then they sought to take him: but no man laid hands on him, because his hour was not yet come.
29 of 53
And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done?
30 of 53
The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him.
31 of 53
Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me.
32 of 53
Ye shall seek me, and shall not find me: and where I am, thither ye cannot come.
33 of 53
Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles?
34 of 53
What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?
35 of 53
In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
36 of 53
He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.
37 of 53
(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)
38 of 53
Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.
39 of 53
Others said, This is the Christ. But some said, Shall Christ come out of Galilee?
40 of 53
Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?
41 of 53
So there was a division among the people because of him.
42 of 53
And some of them would have taken him; but no man laid hands on him.
43 of 53
Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him?
44 of 53
The officers answered, Never man spake like this man.
45 of 53
Then answered them the Pharisees, Are ye also deceived?
46 of 53
Have any of the rulers or of the Pharisees believed on him?
47 of 53
But this people who knoweth not the law are cursed.
48 of 53
Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)
49 of 53
Doth our law judge any man, before it hear him, and know what he doeth?
50 of 53
They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.
51 of 53
And every man went unto his own house.
52 of 53
John   |   Chapter: 7   |   Verses: 53
Chapter:
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21


   VIDEO (215 ) | JOHN


IMPORTANT: All Scripture text has context and background. Scripture should never be read literally or in isolation. Always seek clarification from religious scholars and teachers. In general, Scripture adheres to four principles: (1) Literal Meaning - What the Scripture says (2) Historical Setting - The story events; how the Scripture was understood in its time (3) Grammar - The surrounding sentence and paragraph; textual context (4) Synthesis - A comparison with similar Scripture to give a better contextual understanding

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